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This word is very rare in the Bible, but the thought behind the term, that of the one people of God, is extremely prominent.這個字是非常罕見的在聖經中的，但想到後面的任期，也就是一個人的神，是非常突出的。 Already in the OT Israel is descended from the one father, and although the tribes are later divided the psalmist commends unity (Ps. 133:1) and Ezekiel looks to the time when there shall be "one stick" (Ezek. 37:17).已經在酒店以色列的後裔，是從一個父親，雖然部落，後來劃分詩人讚揚團結（詩篇133:1 ）和以西結期待的時候，應在"一個堅持" （ ezek. 37:17 ） 。 Nor is this merely a political or natural unity, for Abraham is divinely elected, and Isaac is the child of special promise and miracle.也不是，這只是一個政治或自然團結，為亞伯拉罕是神聖的選舉產生，艾薩克是兒童的特殊承諾和奇蹟。
In the NT this unity is expanded in accordance with the original promise.在NT這個團結，是擴大了，按照原來的承諾。 The wall of partition between Jew and Gentile, and indeed between Greek and barbarian, bond and slave, male and female, is broken down.牆上的分割與猶太人和gentile ，而事實上之間的希臘文和野蠻人，債券和奴隸，是男性還是女性，是壞了。 There is now the one people of God embracing men of all nations (Eph. 2:12-13; Gal. 3:28).現在是一個人的上帝擁抱男人的所有國家（以弗所書2:12-13 ;加爾。 3時28分） 。
But this new unity is not one of mere good will, or common interests, or ecclesiastical organization.但這一新的團結，是不是一個單純的善意，還是共同利益，或教會組織。 It is a unity of expansion because of contraction.這是一個團結的擴張，因為收縮。 It is a unity in the one seed (Gal. 3:16) who has come as the true Israelite and indeed the second Adam (Rom. 5:12-13).這是一個團結的一個種子（ gal. 3:16 ） ，他的出現是作為真正的israelite事實上第二亞當（羅馬書5:12-13 ） 。 The old and estranged men are made one in Jesus Christ (Eph. 2:15).老人和疏遠，男人是一個在耶穌基督（以弗所書2時15分） 。 The one Jesus Christ is the basis of the unity of his people.一個耶穌基督的基礎是團結，他的人民。
But they are one in Jesus Christ as the one who reconciled them by dying and rising again in their stead.然而，他們還是在耶穌基督是一個人調和，他們的死亡和再次上升，在而起。 As divided men they first meet in his crucified body, in which their old life is put to death and destroyed.作為劃分男性，他們首先滿足他的身體被釘十字架，在他們的舊生活，是把死亡和毀滅。 They are reconciled in one body by the cross (Eph. 2:16).他們是調和，在一個機構，由跨（以弗所書2:16 ） 。 "We thus judge, that if one died for all, then were all dead" (II Cor. 5:14). "因此，我們判斷，如果死亡一人所有，那麼，人都死了" （二肺心病。 5時14分） 。 But Jesus Christ rose as well as died, and as the Resurrected he is the one true life of his people (Col. 3:3-4).但耶穌基督的玫瑰以及死了，並作為復活後，他是一個真實的人生，他的人（歌3:3-4 ） 。 They thus meet in his risen body, in which they are the one new man.因此，他們滿足於他的身體上升，其中，他們是一個新好男人。
Yet if this unity is centered in Jesus Christ, it is necessarily a unity of the Holy Spirit.然而，如果這種團結精神為本，在耶穌基督裡，它必然是一個團結的聖靈。 Believers have their new life in Christ as they are all born of the one Spirit (John 3:5; Eph. 4:4).信徒有其新的生命在基督裡，因為他們都是出身於一個精神（約翰3點05分;以弗所書4時04分） 。 But this means that they are brothers of Jesus Christ and of one another in the one family of God.但是，這意味著他們是兄弟耶穌基督的一個又一個家庭的上帝。 They have the one God and Father of all (Eph. 4:4).他們有一個上帝和父親的一切（以弗所書4時04分） 。 They have not only a common birth, but a common mind which is the mind of Christ (Phil. 2:5).他們不僅是一個共同的誕生，但都有共同的心態，這是基督的心為心（ phil. 2時05分） 。 They are led by the one Spirit, being built up as a habitation of God through the Spirit (Eph. 2:22).他們所率領的一個精神，正在建立一個人煙上帝透過精神（以弗所書2時22分） 。
How full and real this unity is emerges in the fact that the church is called the bride of Christ, and is therefore one body and one spirit with him (cf. I Cor. 6:17; Eph. 5:30).如何全面和真正的團結，這是出現在一個事實，就是教會是所謂的新娘基督的，因而是一個機構和一個精神與他（參見林前。 6時17分;以弗所書5:30 ） 。 It can thus be described quite simply as his body, of which Christians are the different members (Rom. 12:4).由此可以形容很簡單，因為他的屍體，其中基督徒是不同成員（羅馬書12:4 ） 。 Since it is by faith that Christians belong to Christ, their unity is a unity of faith (Eph. 4:13).因為它是由信仰基督信徒屬基督的，他們的團結是一個團結的信念（以弗所書4時13分） 。 It is expressed in the two sacraments, for as there is only one baptism (Eph. 4:5), so there is only one loaf and cup (I Cor. 10:17).這主要體現在兩個聖禮的，因為只存在一個洗禮（以弗所書4時05分） ，所以只有一個麵包和一杯（我肺心病。 10時17分） 。
Since unity belongs so essentially to the people of God, it is right that it should find expression in the creed (one church), and that in all ages there should be a concern for Christian unity according to the prayer of Christ himself (John 17:21).既然屬於團結，使本質上為人民的上帝，正確的做法是，它應體現在信仰（一堂） ，而且在所有年齡應該是一個令人關切的基督信仰合一委員會根據禱告的基督本人（約翰福音17 ： 21 ） 。 For the attainment of genuine unity, however, it is necessary that the following point should be observed.為實現真正的統一，但是，有必要指出以下一點應得到遵守。
Christian unity is a given fact of the new life to be believed and accepted in faith in Christ.基督教團結是一個給定的事實，新生活，要相信和接受，在基督裡的信仰。 It is not first the unity created, safeguarded, or enforced by a human institution or association.這不是第一次的團結，創造，維護，或者強制執行的，由人組成的機構或協會。 Nor can it be simply equated with a particular structure of the church or form of ministry, practice, or dogma.也不能簡單地等同於某一特定結構的教堂或形式部，做法，或者教條。 Like the righteousness of the Christian, it is found first and primarily and exclusively in Christ.像義的基督徒，這是第一次發現，而且主要是和專門在基督裡。
Again, Christian unity is not identical with uniformity.再次，基督教團結，是不完全相同的統一性。 It does not allow division.它不容許分割。 But it does not exclude variety.但它並不排斥的品種。 The one Spirit gives different gifts (I Cor. 12:4-5).一個精神給予不同的禮物（林前。 12:4-5 ） 。 In the one body of Christ there are many members.在一個基督的身體，有很多委員。 The unity grounded in Christ leaves scope for diversity of action and function, the only conformity being to the mind of Christ and direction of the Spirit.團結奠基在基督裡留下餘地多樣性的行動和職能，只有整合正在以基督的心和方向的精神。
Finally, the unity received in faith must find expression in historical life and action.最後，團結收到的信仰，必須體現在歷史生活和行動。 There must be no antinomian acquiescence in diveded or competitive Christian bodies.決不能搞antinomian默許diveded或競爭性的基督教團體。 To this extent, it is right and necessary that there should be an active pursuit of practical unity, but only on the basis of the unity already given, and therefore with a fuller looking to Christ and readier subjection to his Spirit.在這個意義上，這是正確的和必要的是，應該有一個積極追求現實的統一，但只有在此基礎上的團結，已經作出的，因此具有更充分的照顧，以基督和更願意聽從他的精神。
GW
Bromiley毛重羅米立
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
This subject presentation in the original English language這一主題演講，在原有的英語
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